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Journal articles on the topic 'Church work with immgrants'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Rainbow, Jon. "Social Policy and Church Social Work." Review & Expositor 85, no. 2 (May 1988): 267–72. http://dx.doi.org/10.1177/003463738808500207.

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2

Duce, Catherine. "Church-based Work with the Homeless." Practical Theology 6, no. 1 (April 2013): 87–103. http://dx.doi.org/10.1179/pra.6.1.3477ln70443k05l8.

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3

Knowles, G. W. S. "Book Reviews : Church Related Community Work." Expository Times 102, no. 12 (September 1991): 381–82. http://dx.doi.org/10.1177/001452469110201227.

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4

Hendrie, Yvonne. "Healthcare Chaplaincy: Taking our work to Church." Health and Social Care Chaplaincy 5, no. 1 (May 28, 2013): 45–46. http://dx.doi.org/10.1558/hscc.v5i1.45.

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5

Bailey, Patricia Lawson. "Southern Baptist Programs of Church Social Work." Review & Expositor 85, no. 2 (May 1988): 285–90. http://dx.doi.org/10.1177/003463738808500209.

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6

Miner, Maureen, Grant Bickerton, Martin Dowson, and Sam Sterland. "Spirituality and work engagement among church leaders." Mental Health, Religion & Culture 18, no. 1 (January 2, 2015): 57–71. http://dx.doi.org/10.1080/13674676.2014.1003168.

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7

Pryfogle, Daniel. "Ekklesia as enterprise: Discovering the Church at work." Review & Expositor 115, no. 3 (August 2018): 372–77. http://dx.doi.org/10.1177/0034637318786673.

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A growing number of leaders around the world believe that business can be a force for good: for justice and equity, for meaning-making, and for human flourishing. Yet the Church has very little to say about engagement in the marketplace beyond the tradition’s negative injunctions (i.e., do not abuse people). This lack of theological address to the marketplace leaves the Church with a partial witness amid empire, with a critique but without creativity. This gap is not problematic for the “powers that be,” which let the Church preach and have its protests so long as the status quo is protected – which is what happens unless there is a new creation. The new creation provokes the “powers” and the institutional Church by concretizing hope in God’s economy and evoking the gifts God gives for human flourishing. Reimagined as ekklesia in enterprise, the Church will undertake the construction of a new theology of work. It accomplishes this first by the creative discovery of divine movement in the world that began at creation with God’s word that work is good, then by the appropriation of ekklesia’s cultural orientation for the common good, which leads to the marketplace, the heart of the empire and the locus of human flourishing, the place for the Church to make its revolutionary witness to the way of Jesus.
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Howard Ecklund, Elaine, Denise Daniels, and Rachel C. Schneider. "From Secular to Sacred: Bringing Work to Church." Religions 11, no. 9 (August 27, 2020): 442. http://dx.doi.org/10.3390/rel11090442.

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Work and faith are significant life commitments for many people. Understanding how people integrate these facets of life is important for scholars, faith leaders, and religious communities. We use data from Faith at Work: An Empirical Study, which includes a U.S. general population survey (n = 13,270) and in-depth interviews. Drawing data from a Christian sub-sample we ask: How do Christians draw on their faith community in relation to work? For those in different social locations, in what ways does talk about work come up in churches? Finally, what work-related challenges do Christians experience, and how do Christians want their churches and pastors to address them? We find that many Christians see faith as a resource for enhancing their work lives but do not often encounter discussion of work at church or talk with pastors about work, though Black congregants are nearly twice as likely as whites to hear their pastors discuss work. Further, specific groups of Christians want their pastors and churches to do more to support them in their work and/or to help them navigate faith in the workplace. They also want churches to better accommodate the needs of working people at church, so they can more fully participate.
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9

&NA;. "Care of the Sick Is Really Church Work." Journal of Christian Nursing 6, no. 3 (1989): 3. http://dx.doi.org/10.1097/00005217-198906030-00001.

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10

Miles, Delos. "Church Social Work and Evangelism: Partners in Ministry." Review & Expositor 85, no. 2 (May 1988): 273–83. http://dx.doi.org/10.1177/003463738808500208.

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11

Gaburro, Giuseppe, and Giancarlo Cressotti. "WORK AS SUCH ‐ The social teaching of the Church on human work." International Journal of Social Economics 25, no. 11/12 (December 1998): 1618–39. http://dx.doi.org/10.1108/03068299810233259.

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12

Chung, Jun Ki. "An Outstanding Mission Work in Japan: A Case Study of the Yohan Tokyo Christ Church." Missiology: An International Review 38, no. 3 (July 2010): 253–69. http://dx.doi.org/10.1177/009182961003800302.

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It is a generally accepted view that the missionary enterprise in Japan is a very difficult task, if not an impossibility. This view, however, has been completely challenged by a church called the Yohan Tokyo Christ Church in Japan. Recently, this church has proven to be the most flourishing religious body among all the Christian institutions in Japan in both Protestant and Roman Catholic circles. How was the church birthed? How does the church run? Which methodologies does this church employ to evangelize the Japanese people? What real factors contributed to her growth? What other elements does this church need in order to foster continual development? The purpose of this article is to answer these questions in two ways: through careful analysis of primary sources concerning this church, and through direct observation of the church.
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13

Krause, Neal, and R. David Hayward. "Work at Church and Church-Based Emotional Support Among Older Whites, Blacks, and Mexican Americans." Journal of Religion, Spirituality & Aging 26, no. 1 (January 2, 2014): 22–40. http://dx.doi.org/10.1080/15528030.2013.854727.

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14

White, Paul. "Darwin’s Church." Studies in Church History 46 (2010): 333–52. http://dx.doi.org/10.1017/s0424208400000693.

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From the war of nature, from famine and death … endless forms most beautiful and most wonderful have been, and are being, evolved.(Charles Darwin, On the Origin of Species)Much has been made of the roots of Darwinian theory in the work of Thomas Malthus, who argued for the inevitability of strife, suffering and death following on the scarcity of resources and the tendency of populations to multiply without limit. It has been noted that a Malthusian pessimism about human nature re-emerged in the 1830s, darkening the political discussions surrounding the welfare of the poor, and informing the legislation of the Poor Laws in those crucial years in which Darwin formulated his natural selection theory. Historians have also focussed on the harshness of the social Darwinism that was taken up by theorists later in the century, in contrast to the more optimistic, Lamarckian evolution of Herbert Spencer, Peter Kropotkin and others. Yet in the closing passage of Origin of Species, Darwin extended his famous metaphor of the entangled bank, offering a form of redemption through struggle toward higher forms of life.
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15

Davis, C. Anne. "History of the Carver School of Church Social Work." Review & Expositor 85, no. 2 (May 1988): 209–20. http://dx.doi.org/10.1177/003463738808500202.

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16

Garland, Diana S. Richmond. "The Church as a Context for Social Work Practice." Review & Expositor 85, no. 2 (May 1988): 255–65. http://dx.doi.org/10.1177/003463738808500206.

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17

Lang, Michael Kpughe. "The Presbyterian Church in Cameroon and Rural Missionary Work." Rural Theology 12, no. 2 (November 2014): 119–29. http://dx.doi.org/10.1179/1470499414z.00000000031.

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18

Bailey, Patricia Lawson. "Social Work Practice with Groups in the Church Context." Social Work With Groups 16, no. 1-2 (June 11, 1993): 55–67. http://dx.doi.org/10.1300/j009v16n01_06.

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19

Pava, Moses L. "A Review of Church on Sunday, Work on Monday." Business and Society Review 108, no. 1 (February 21, 2003): 139–50. http://dx.doi.org/10.1111/1467-8594.00003.

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20

Kamiński, Ryszard. "Priorities for Pastoral Work of the Church in Poland." Rocznik Teologii Katolickiej 6 (2007): 45–56. http://dx.doi.org/10.15290/rtk.2007.06.05.

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21

Krause, Neal, and R. David Hayward. "Volunteer work in the church among older Mexican Americans." Cultural Diversity and Ethnic Minority Psychology 18, no. 3 (2012): 277–84. http://dx.doi.org/10.1037/a0028639.

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22

Lorrimar, Victoria. "Church and Christ in the Work of Stanley Hauerwas." Ecclesiology 11, no. 3 (October 16, 2015): 306–26. http://dx.doi.org/10.1163/17455316-01103004.

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Stanley Hauerwas has attracted much criticism for his ecclesiocentric approach to theology. As a result of his emphasis on the faithful practice of virtues in community for salvation, he has been accused of Pelagianism. He has also been charged with showing interest in Jesus primarily as an exemplar, rather than for himself. The adequacy of Hauerwas’ ecclesiology is tested here against its implications for Christology. Hauerwas conceives of Jesus primarily as the autobasileia, and emphasises the importance of his entire life and teachings in addition to his death and resurrection. Two questions concerning Hauerwas’ Christology are explored: (1) What did Christ achieve at the cross? (2) What constitutes salvation and how is it mediated to ensuing generations? This paper examines whether the church does indeed usurp the place of Christ in salvation in Hauerwas’ thought, as suggested by Healy.
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23

Maffly-Kipp, Laurie F. "The Burdens of Church History." Church History 82, no. 2 (May 20, 2013): 353–67. http://dx.doi.org/10.1017/s0009640713000115.

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In 1922, George Freeman Bragg, rector of an Episcopal Church in Baltimore, published a volume detailing the work of his fellow church members from the colonial era to the present. He painstakingly recorded baptisms, catechists, church growth, church debates, social outreach, and listed prominent leaders in the movement. His work was, in many respects, unremarkable, one of many garden-variety “church histories” that still line the shelves of seminaries and colleges around the country. Their production reminds us of an era of abundant confidence in the efficacy of religious institutions to shape society, and of histories to mold the future of Christian communities.
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24

Shoenfield, J. R. "The Mathematical Work of S.C.Kleene." Bulletin of Symbolic Logic 1, no. 1 (March 1995): 9–43. http://dx.doi.org/10.2307/420945.

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§1. The origins of recursion theory. In dedicating a book to Steve Kleene, I referred to him as the person who made recursion theory into a theory. Recursion theory was begun by Kleene's teacher at Princeton, Alonzo Church, who first defined the class of recursive functions; first maintained that this class was the class of computable functions (a claim which has come to be known as Church's Thesis); and first used this fact to solve negatively some classical problems on the existence of algorithms. However, it was Kleene who, in his thesis and in his subsequent attempts to convince himself of Church's Thesis, developed a general theory of the behavior of the recursive functions. He continued to develop this theory and extend it to new situations throughout his mathematical career. Indeed, all of the research which he did had a close relationship to recursive functions.Church's Thesis arose in an accidental way. In his investigations of a system of logic which he had invented, Church became interested in a class of functions which he called the λ-definable functions. Initially, Church knew that the successor function and the addition function were λ-definable, but not much else. During 1932, Kleene gradually showed1 that this class of functions was quite extensive; and these results became an important part of his thesis 1935a (completed in June of 1933).
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25

Mabvurira, Vincent, Jabulani Calvin Makhubele, and Linda Shirindi. "Healing Practices in Johane Masowe Chishanu Church: Toward Afrocentric Social Work with African Initiated Church Communities." Studies on Ethno-Medicine 9, no. 3 (December 2015): 425–34. http://dx.doi.org/10.1080/09735070.2015.11905461.

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26

LEVITIN, DMITRI. "MATTHEW TINDAL'SRIGHTS OF THE CHRISTIAN CHURCH(1706) AND THE CHURCH–STATE RELATIONSHIP." Historical Journal 54, no. 3 (July 29, 2011): 717–40. http://dx.doi.org/10.1017/s0018246x11000045.

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ABSTRACTMatthew Tindal's Rights of the Christian church (1706), which elicited more than thirty contemporary replies, was a major interjection in the ongoing debates about the relationship between church and state in late seventeenth- and early eighteenth-century England. Historians have usually seen Tindal's work as an exemplar of the ‘republican civil religion’ that had its roots in Hobbes and Harrington, and putatively formed the essence of radical whig thought in the wake of the Glorious Revolution. But this is to misunderstand theRights. To comprehend what Tindal perceived himself as doing we need to move away from the history of putatively ‘political’ issues to the histories of ecclesiastical jurisprudence, patristic scholarship, and biblical exegesis. The contemporary significance of Tindal's work was twofold: methodologically, it challenged Anglican patristic scholarship as a means of reaching consensus on modern ecclesiological issues; positively, it offered a powerful argument for ecclesiastical supremacy lying in crown-in-parliament, drawing on a legal tradition stretching back to Christopher St Germain (1460–1540) and on Tindal's own legal background. Tindal's text provides a case study for the tentative proposition that ‘republicanism’, whether as a programme or a ‘language’, had far less impact on English anticlericalism and contemporary debates over the church–state relationship than the current historiography suggests.
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27

O’Brien, Conor. "Bede on the Jewish Church." Studies in Church History 49 (2013): 63–73. http://dx.doi.org/10.1017/s0424208400002023.

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We upon whom the ends of the ages have come can love with sincere affection those faithful who were in the beginning of the world, and receive them into the bosom of our love … and believe that we are also being received by them with a charitable embrace.Bede (d. 735) is renowned as the first Englishman to write seriously about the history of the church in England. But the Ecclesiastical History of the English People was not the only work of his to address the history of the church, and his interest in the past extended far beyond that book’s temporal and spatial boundaries. He saw the Anglo-Saxon church as part of a universal church whose origins lay in the pre-Incarnation past. The above quotation from his commentary On the Tabernacle, a work interested in the religious institutions of the Israelites, portrays Jews from before the Incarnation as Bede’s fellow members of that church.
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28

Elbakyan, Katerina. "Work and pray (Mormon's work ethic in teachings of the Presidents of their Church)." Ukrainian Religious Studies, no. 79 (August 30, 2016): 33–48. http://dx.doi.org/10.32420/2016.79.674.

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"I believe in the principle of faith and works, and that the Lord will more abundantly bless a man who realizes everything he prays, and not the one who only prays." These words belong to the President of The Church of Jesus Christ of Latter-day Saints Ezra Taft Benson.Economic and labor ethics is an important component of the moral foundations of society. The historical evolution of different modes of production, trade, exchange, etc. is deeply connected with the history of religions. All the national and world religions engaged not only in spiritual and moral issues, but also directly interfered in the daily economic and economic activities of people, forming in them a certain type of socio-economic thinking, authorizing the divine authority of property, property, a certain type of property relations of people, blessing some economic activities and negatively related to others.
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29

An, Chi-Bum. "The study of practice on social work of a regional church and the growth of the church." Theology and Praxis 46 (September 30, 2015): 621–48. http://dx.doi.org/10.14387/jkspth.2015.46.621.

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30

Lowe, Peter J. "The Church as a Building and the Church as a Community in the Work of John Betjeman." Christianity & Literature 57, no. 4 (September 2008): 559–81. http://dx.doi.org/10.1177/014833310805700404.

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31

Francis, Leslie J., and Andrew Village. "Go and Observe the Sower: Seeing Empirical Theology at Work." Journal of Empirical Theology 28, no. 2 (November 24, 2015): 155–83. http://dx.doi.org/10.1163/15709256-12341325.

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This study explored and operationalised two theological constructs, one concerning the nature of being human (rooted in a theology of individual differences) and one concerning the nature of the church (rooted in ecclesiology). These two operationalised constructs were tested among a sample of 1,418 Anglican clergy resident in England to account for variance in three measures on which there was considerable variability among such clergy (after controlling for sex and age): traditional moral belief, traditional religious belief, and traditional worship. The data demonstrated that both theological constructs (concerning the nature of being human and concerning the nature of the church) explained significant variance in all three measures. The implications of these findings were discussed for ways in which diversity in belief is embraced or rejected within the Anglican Church.
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32

Vivaldy, Jonathan Charmian, and Nagian Toni. "The effect of job satisfaction, organizational communication, work environment, and work motivation on the church’s employee performance." BISMA (Bisnis dan Manajemen) 13, no. 1 (October 31, 2020): 69. http://dx.doi.org/10.26740/bisma.v13n1.p69-80.

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This study aims to determine the effect of job satisfaction, organizational communication, work environment, and work motivation on the performance of big family of Indonesian Bethel Church Medan Plaza's employees both simultaneously and partially. The primary data is obtained by distributing questionnaires to all employees of the big family of Indonesian Bethel Church Medan Plaza. Data analysis was carried out by descriptive analysis, classical assumption test, and hypothesis test by multiple linear regression method. The result concludes that job satisfaction, organizational communication, work environment, and work motivation simultaneously affect employee performance. This research is expected to enrich the study of human resource management on the factors that influence performance in religious-based organizations that have not been widely studied in Indonesia.
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33

DiIulio, John J. "The Lord's Work: The Church and the "Civil Society Sector"." Brookings Review 15, no. 4 (1997): 27. http://dx.doi.org/10.2307/20068647.

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34

Voas, David. "Ordained but Disdained: Women's Work in the Church of England." Modern Believing 48, no. 4 (October 2007): 4–10. http://dx.doi.org/10.3828/mb.48.4.4.

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35

KITA, Nobuyo, and Hisao HABUKA. "RENOVATION WORK CARRIED OUT ON THE KIRIHURU CHURCH IN 1906." AIJ Journal of Technology and Design 21, no. 49 (2015): 1273–78. http://dx.doi.org/10.3130/aijt.21.1273.

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36

Collins, Marjorie A., and Eleanor L. Rowe. "Nursing vs. Church Work: The Myth of the Higher Call." Journal of Christian Nursing 3, no. 3 (1986): 40. http://dx.doi.org/10.1097/00005217-198603030-00015.

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37

Escobar, Donoso. "International Church Social Work: A Functional Component in Foreign Missions." Review & Expositor 85, no. 2 (May 1988): 291–96. http://dx.doi.org/10.1177/003463738808500210.

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38

Poleski, Tadeusz. "Pastoral work by the Catholic Church in Belorussia (1917–1984)." Religion in Communist Lands 13, no. 3 (December 1985): 298–313. http://dx.doi.org/10.1080/09637498508431211.

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39

Tirrito, Terry. "The spirit of collaboration: Social work/the church/older adults." Social Thought 19, no. 3 (January 2000): 59–76. http://dx.doi.org/10.1080/15426432.2000.9960268.

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40

Joseph, W. Benoy, and Marion S. Webb. "Marketing Your Church with Advertising and Promotion Strategies That Work." Journal of Ministry Marketing & Management 6, no. 1 (June 2000): 19–34. http://dx.doi.org/10.1300/j093v06n01_03.

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41

Dant, Sara. "Making Wilderness Work: Frank Church and the American Wilderness Movement." Pacific Historical Review 77, no. 2 (May 1, 2008): 237–72. http://dx.doi.org/10.1525/phr.2008.77.2.237.

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Idaho Senator Frank Church (served 1957––1981) is one of the most important and underappreciated participants in the politics of the American wilderness movement. Church neither originated the wilderness idea nor crafted the language of the original Wilderness Act, but he made wilderness work. Although his legislative compromises and pragmatic politics sometimes infuriated wilderness purists, they were essential to the passage of all three wilderness bills: the Wilderness Act of 1964, the Eastern Wilderness Areas Act of 1974, and the Endangered American Wilderness Act of 1978. As his legislative record demonstrates, Church was not only at the vanguard of the evolving definition of wilderness in America but also established a viable process for designating wilderness areas. Church's coalition-building vision of wilderness as a communally defined natural space, not necessarily ““untrammeled by man,”” became the standard for wilderness designation, and his enduring legacy is a model of citizen cooperation.
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DEUTSCH, SANDRA MCGEE. "The Catholic Church, Work, and Womanhood in Argentina, 1890-1930." Gender & History 3, no. 3 (September 1991): 304–25. http://dx.doi.org/10.1111/j.1468-0424.1991.tb00133.x.

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43

Garland, Ken, and Steve Fortosis. "HISTORICAL ORIGINS OF PROFESSIONAL EVANGELICAL YOUTH WORK IN THE CHURCH." Religious Education 86, no. 2 (March 1991): 275–84. http://dx.doi.org/10.1080/0034408910860210.

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Carl, William J. "Book Review: A New Reference Work for Church and Seminary." Interpretation: A Journal of Bible and Theology 41, no. 1 (January 1987): 72–74. http://dx.doi.org/10.1177/002096438704100109.

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45

van Oort, Johannes. "Manichaean Christians in Augustine's Life and Work." Church History and Religious Culture 90, no. 4 (2010): 505–46. http://dx.doi.org/10.1163/187124110x545155.

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AbstractThe article aims to give an overall overview of St Augustine's attitude towards the Gnostic-Christian Manichaeans. First, a historical overview, mainly based on his Confessions, outlines Augustine's acquaintance with the members of the Manichaean Church and his familiarity with their writings. Second, the place of the Manichaeans in a considerable number of Augustine's other works is discussed. It is in particular in his many anti-Manichaean writings that the Church Father displays his intimate knowledge of the Manichaeans' myth and their doctrines. Third, a summary is given of the research on the impact of the Manichaeans on Augustine. It is concluded that, from his early years onwards and to the very end of his life, the Manichaean Christians were a real and powerful force to him.
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46

Cho, Banseok. "Missional Holiness in the Context of Work and Economics: A Biblical Perspective on Work and Economics for Mission in the Context of Global Poverty." Transformation: An International Journal of Holistic Mission Studies 37, no. 1 (October 17, 2019): 37–51. http://dx.doi.org/10.1177/0265378819878206.

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This paper intends to provide the church with a biblical perspective of work and economics in order for the church to missionally respond to global poverty. For this purpose, the Western Church’s attitude toward work and economics is critically examined in light of how the church’s biblical identity, a holy people, is related to work and economics in Scripture. This paper demonstrates that God’s mission in Scripture always involves redeeming work and economics from the influence of sin. As its main thesis, this paper contends that, from a biblical perspective, the church’s call to be a holy people requires practicing a way of work and economics that embodies and presents the compassionate character of God who envisions human flourishing. In conclusion, this paper suggests that the church, which seeks to missionally respond to global poverty, should participate in God’s mission of redeeming work and economics from the influence of sin.
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Kanengoni, Herbert, Christophe Nzitonda Ngarambe, and Johanna Hendrina Buitendach. "Psychological capital and work behaviour–related outcomes among South African church ministers." South African Journal of Psychology 48, no. 4 (September 28, 2017): 488–500. http://dx.doi.org/10.1177/0081246317729571.

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This cross-sectional study purposively sampled ( n = 191) church ministers from all nine South African Provinces to investigate the relationship between psychological capital, work outcomes, and well-being among the church ministers in South Africa. A psychological capital questionnaire, the Minnesota satisfaction questionnaire, organisational commitment scale, orientation to happiness scale, satisfaction with life scale, and general health questionnaire were used to collect data. The results revealed that overall psychological capital not only had a positive relationship with job satisfaction, organisational commitment, and well-being but was also predictive of the mentioned constructs. Findings from this study encourage organisations in general, and church ministry in particular, to enhance individuals’ level of psychological capacities for institutional and individual growth and thriving.
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48

Kovalev, Andrey B. "Sacred-Musical Work of Authorship: the Genre’s Specifics." Observatory of Culture, no. 5 (October 28, 2015): 89–93. http://dx.doi.org/10.25281/2072-3156-2015-0-5-89-93.

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The article examines the genre specifics of the sacred-musical works of authorship; on the one hand, they belong, directly or indirectly, to the Orthodox Church, on the other hand, they are connected with the composer’s individual creative thinking, which makes them exceed the bounds of the church choir up to the concert sphere. Thus, a phenomenal feature of the sacred-musical works of authorship is their predominant tendency toward either liturgical or concert performance environment. The specifics of the sacred-musical works, in the context of one or another performance environment, are considered in terms of the four aspects: ontological, of the rites of divine service and the concert program realization, communicative, and compositional.
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van Oorschot, Frederike. "‘Making Public Theology Operational’: Public Theology and the Church." International Journal of Public Theology 13, no. 2 (July 1, 2019): 203–26. http://dx.doi.org/10.1163/15697320-12341572.

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AbstractThis article examines how public theologians aim to bring their theology into the practice of the church. In the first part it analyses the references to the church in the work of contemporary public theologians from the United States and Germany and suggests four different categories for the relations explored (explicit function, implicit function, public church, church as public). In the second part, it discusses three systematic aspects of these relations. First, following Kuyper, it defines the term ‘church’ more accurately. Second, it offers insights into liturgical research in order to help to sharpen the places where and means by which the implicit shaping of individual ethical behaviour in the church takes place, as exemplified in the work of Dirk Smit. Third, it discusses the task of pastors as mediators between church and theology.
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Van Aarde, R. B. "Die Barmhartigheidsbediening van die NG Kerk van Natal - afhanklik en eksklusief?" Verbum et Ecclesia 21, no. 2 (September 9, 2000): 371–86. http://dx.doi.org/10.4102/ve.v21i2.1265.

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The ministry of compassion of the Dutch Reformed Church in Natal - dependent and exclusive?This study highlights two major concerns in the history of the Dutch Reformed Church of Natal’s ministry of compassion. The church’s work became financially too dependent on government subsidies. The work originally started off with church finances, but was later financed by government. In principle there is nothing wrong with such a partnership, but the present financial dependency will have to make room for an independent ministry of compassion. The church’s ministry of compassion was also mainly focussed on the Afrikaner nation. In this the church supported the apartheid system of the day and started the perception that services of compassion are for the White community while missionary work is focussed on the Black communities. What history teaches us in this field of compassion and caring can help to rectify the ministry of compassion of the Dutch Reformed Church in KwaZulu/Natal and help the church to avoid the same mistakes in future
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